32

Not to turn a city to idolatry

The Luchos - Ten Commandments
וּבְכֹ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֲלֵיכֶ֖ם תִּשָּׁמֵ֑רוּ וְשֵׁ֨ם אֱלֹהִ֤ים אֲחֵרִים֙ לֹ֣א תַזְכִּ֔ירוּ לֹ֥א יִשָּׁמַ֖ע עַל־פִּֽיךָ׃ - פָּרָשַׁת מִשְׁפָּטִים
Exodus 23:13 - "Be on guard concerning all that I have told you. Make no mention of the names of other gods; they shall not be heard on your lips."

This Mitzvah's Summary

מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Idolatry – עֲבוֹדָה זָרָה

It is forbidden to entice or turn an entire city toward idolatry, making it an Ir HaNidachat.

This mitzvah forbids seducing an entire city to idolatry. The Torah treats such an act as uniquely destructive, since it undermines not only individual faith but the sanctity of Israel’s collective covenant. Rambam (Hilchot Avodat Kochavim 4:6) rules that instigating a city to idolatry brings the harshest communal penalty: the city must be destroyed, its inhabitants punished, and its property burned.

Sefer HaChinuch (Mitzvah 436) explains that allowing a city of idolaters to exist would spread corruption throughout Israel. The Talmud (Sanhedrin 111b) distinguishes between an individual enticer (mesit) and one who turns a city (madiach), teaching that the latter is far graver since it leads to communal betrayal. Rashi stresses that the Torah prohibits even speaking the names of foreign gods to emphasize the danger of normalization. Ramban interprets the command as preserving Israel’s integrity as a holy nation, intolerant of systemic betrayal. Midrash (Sifrei Devarim 13) underscores that Hashem Himself guarantees Israel’s survival only if communal idolatry is uprooted.

Commentary & Classical Explanation:

  • Rambam (Avodat Kochavim 4:6): Codifies laws of the condemned city, forbidding its incitement.
  • Sefer HaChinuch (436): Explains the prohibition as preventing communal corruption.
  • Talmud (Sanhedrin 111b): Distinguishes between mesit and madiach.
  • Rashi (Ex. 23:13): Even mentioning other gods is forbidden.
  • Ramban (Deut. 13:13): Stresses communal integrity as the essence of the prohibition.
  • Midrash (Sifrei Devarim 13): Ties survival of Israel to uprooting citywide idolatry.

Contrast with Mitzvah 36 (Not to missionize an individual):

  • Mitzvah 36 prohibits enticing a single person.
  • Mitzvah 32 is harsher, forbidding leading an entire city, as it endangers the covenantal identity of Israel.
  • Talmud (Sanhedrin 111b) notes the scale of sin multiplies communal danger.

Parallel to National Sanctity Laws:

  • Just as the Torah demands holiness of the Mikdash (Lev. 19:30), it requires entire cities to remain loyal to Hashem.
  • Rambam compares Ir HaNidachat to a corrupted sanctuary, stressing both must be eradicated to preserve Israel’s sanctity.
(Source: Chabad.org)

Applying this Mitzvah Today

Safeguarding Communities

  • Rambam (Hilchot Avodat Kochavim 4:6) explains that leading an entire city into idol worship is among the gravest sins, as it corrupts the collective. Today this applies to ensuring that Jewish communities do not allow communal spaces — schools, synagogues, or cultural centers — to host or promote practices rooted in foreign worship.

Guarding Public Influence

  • Sefer HaChinuch (Mitzvah 31) stresses that once idolatry spreads to a city, it infects every aspect of its life. In modern times, this mitzvah warns against allowing cities or neighborhoods with large Jewish populations to be dominated by alien ideologies, whether through policy, culture, or education.

Leadership Responsibility

  • Talmud (Sanhedrin 111b) teaches that inciting a city is judged more harshly than misleading individuals, because leaders carry communal responsibility. Applied now, rabbis, teachers, and community heads must be vigilant not to give legitimacy to pagan-inspired spirituality, new-age rituals, or occult practices that could gain public traction.

Digital “Cities”

  • Ramban (Exod. 23:13) notes that “cities” are not only physical places but collective frameworks. Today, the mitzvah extends to digital communities: entire online groups or platforms can become “cities of idolatry” when they normalize pagan symbolism or occult worship. Jews are warned not to join, validate, or promote such spaces.

Strengthening Kedushah

  • Midrash Tanchuma (Re’eh 4) contrasts a city led astray with a city devoted to Torah. The contemporary application is to reinforce Jewish neighborhoods, schools, and online spaces with Torah study, mitzvah observance, and sanctity, ensuring they serve as centers of Hashem’s honor rather than substitutes for it.

Notes on this Mitzvah's Fundamentals

Idolatry – עֲבוֹדָה זָרָה

  • Rambam (Avodat Kochavim 4:6) rules that leading a city into idolatry constitutes the most severe form of avodah zarah. Talmud (Sanhedrin 111b) stresses that communal idolatry magnifies the sin’s gravity. Sefer HaChinuch (436) warns that if even one city succumbs, the corruption will spread like wildfire across Israel.

Faith – אֱמוּנָה

  • Rashi (Ex. 23:13) underscores that even mentioning the names of foreign gods can weaken faith. Ramban (Deut. 13:13) explains that when a city turns, faith collapses not only for its residents but for all Israel, threatening the nation’s spiritual survival.

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

  • Rambam (Sefer HaMitzvot, Negative Commandment 15) calls this mitzvah essential to protect the foundations of Torah belief. Sefer HaChinuch highlights that Israel’s role as Hashem’s nation depends on safeguarding the creed of monotheism against mass betrayal.

Reverence – יִרְאַת שָׁמַיִם

  • Talmud (Sanhedrin 111b) notes that communal idolatry displays contempt for Heaven. Rambam insists that awe of Hashem requires uprooting such betrayal without pity. Midrash (Sifrei Devarim 13) stresses that reverence for Hashem is communal, not only personal.

Holiness – קְדֻשָּׁה

  • Ramban (Lev. 19:2) ties kedushah to communal loyalty. Sefer HaChinuch emphasizes that tolerating an idolatrous city defiles the nation’s sanctity. Midrash adds that Hashem’s presence departs from such a city, necessitating its destruction.

Community – קְהִלָּה

  • Rambam explains the prohibition centers on preserving Israel as a covenantal community. Mishnah (Sanhedrin 111b) contrasts communal and individual enticement, showing the danger of collective deviation. Midrash Rabbah warns that once one city falls, the unity of the kehilla unravels.

Justice – צֶדֶק

  • Rambam and Sefer HaChinuch highlight that uprooting an idolatrous city, while severe, is an act of justice to preserve the nation’s moral order. Talmud (Sanhedrin 113a) explains that communal punishment ensures justice on a scale equal to the crime.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

  • Ramban writes that leading a city astray is a direct affront to Hashem’s sovereignty. Talmud (Sanhedrin 111b) highlights the betrayal of Israel’s covenant with G-d, making this mitzvah purely Bein Adam L’Makom.

This Mitzvah's Fundamental Badges

Idolatry - עֲבוֹדָה זָרָה

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Mitzvot that prohibit worship of false gods and practices associated with idol worship.

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Faith - אֱמוּנָה

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Represents Emunah—the deep, inner trust in Hashem’s presence, oneness, and constant involvement in our lives. This badge symbolizes a heartfelt connection to G-d, rooted in belief even when we cannot see. It is the emotional and spiritual core of many mitzvot.

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Core Beliefs - יְסוֹדוֹת הָאֱמוּנָה

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Used for mitzvot that reflect Judaism’s foundational principles—belief in G-d, reward and punishment, prophecy, Torah from Heaven, and more. These commandments shape the lens through which all others are understood.

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Reverence - יִרְאַת שָׁמַיִם

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Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.

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Holiness - קְדֻשָּׁה

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Represents the concept of  spiritual intentionality, purity, and sanctity—set apart for a higher purpose.

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Between a person and G-d - בֵּין אָדָם לְמָקוֹם

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Mitzvot that define and deepen the relationship between a person and their Creator. These include commandments involving belief, prayer, Shabbat, festivals, sacrifices, and personal holiness — acts rooted in divine connection rather than human interaction.

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